Tuesday, 20 November 2012

The Eightfold Path: Concentration

(Cute cat, or a display of serious concentration in progress?)

Concentration
is the last element of the Eightfold Path. Practising all of the eight factors
of the path pretty much guarantees us a powerful and transformative journey of
discovery, growth and change. If we go far enough down this path, it ought to
lead to some sort of liberation from suffering and confusion and awakening to
authentic being. This is what the label on the packet suggests, you will have
to make your own way and sample the goods to find out whether the claims are
true, or not.

The
Eightfold Path does not exist out there somewhere and I hope I have made that
clear to some degree in these blog posts. It cannot be perfected in any
absolute sense and there is no committee to measure your progress, and, most
likely, no one will pat you on the back and say well done if you make notable
progress on it, and, well, what is ‘it’ anyway?Many followers of Buddhism mistake the external forms, teachings and
practises as ‘the’ path. This is a mistake. The Eightfold Path is simply an
effective model to inspire, guide and prompt us to action that has been
reliable enough to warrant its survival and continued propagation for a couple
of thousand years. The path though is ‘our’ actual-personal-experience of
putting these practices and concepts into action. We need to start and gain
some first-hand experience before we can relate experientially to what is
alluded to in the many books out there. The path then is created through the
raw elements of our own actions, choices and intent. As we gain first-hand
experience we can start to relate to what teachers and teachings are hinting at
and decide for ourselves what works and what doesn't, whether a given teacher
or form of Buddhism has its head in a dark place, or if it/they might be worth
investing time and energy into. There are many Buddhisms out there and most of
them believe they have the final say on what Buddhism is. Outside of institutions
and organisations, authoritative figures, leaders and followers is the simple
matter of an individual, or a group exploring the consequences of dedicated practise
on this human life, in this time and place.

A
path that journeys into new territory is always going to provide surprises, the
unexpected and new experiences in unfamiliar surroundings. A one-to-one
teaching situation should support us in making our own way, rather than impose
a set of rules and instructions which we ought to adhere to religiously. In
such a dynamic, negotiation and exchange are a more useful relationship dynamic
than superior and subordinate roles. I personally have always preferred the
idea of spiritual friend to guru or master for this reason and been highly
suspicious of powerful, aloof, all-knowing men sat on high thrones. Institutionalised
Buddhism often has the most authoritative sounding say on Buddhist matters, but
to accept dogmatic, doctrinal view as the most authoritative would be a
mistake. Relying on impersonal, external authority to determine the validity of
your own first-hand experience in practise and in life is likely to lead to
blind faith, group think and a lack of self-authority and imagination. Negotiating
authority successfully entails levelling the field. The same seductive ease
which convinces individuals to vote for ‘strong leaders’ plays out in spiritual
communities.

The
path is your own personal-direct-firsthand experience of putting meditation and
new concepts into practise and exploring the results and consequences as they
evolve in an ongoing discipline. The rest is an add-on that may or may not help
you on your way. At the end of the day it is good to be able to trust yourself
to know what works for you and what doesn't, and stand on your own two
feet.It takes courage to do so, but it
is well worth it. It is certainly better than ending up in bed with a wrinkly, 70-year-old,guru…or maybe not, if that's your thing.

Now,
on with the last element of the Eightfold Path.

Concentrate now

Buddhist
meditation can be loosely divided into two core practices; the development of concentration,
and the development of insight. The latter emerges often as a result of the
former. This is a division that is most clearly visible in the earlier schools
of Buddhism such as the Theravada. For other schools of Buddhism, including the
varied forms of Tantra found in Tibet and Japan, concentration and insight make
up part of a wider range of esoteric practices including complex
visualisations, physical practices such as extensive prostrations, and the use
of sound. Whether it is mantra chanting, Amitabha devotion, 100,000
prostrations, koan practice or mindful cleaning, concentration is always
required and developed, as well as challenged, by these practises.

Concentration
is essentially a skill. It requires training and develops and strengthens over
time. To begin with, we might define it broadly as wilfully applied attention. This
is the starting place: instead of allowing random things to just happen in our
field of experience, we choose a specific object to relate to, exclusively,
bringing our attention back to it again and again through wilful and disciplined
consistency. Formal concentration practice entails choosing a specific,
selective object and continuously relating to it for a given period of time.
Developing ability in concentration with discipline and consistency eventually
builds an ability to be present with whatever is taking place, without being
pulled this way or that way by distractions and reactive habits.

This
is the ideal scenario, but as you may already know, experience just happens to
be marked by impermanence. Concentration should not be interpreted as some sort
of power or ability that enables us to control our experience and dominate our
internal subjective reality like a psychopathic robot. Ability in concentration
needs to result in the capacity to respond and relate effectively to ever
changing circumstances and to internal material that has a habit of arising
throughout life. Often the idea is wrongly transmitted in traditional dharma
books that an advanced practitioner of concentration becomes a sort of super
being, unperturbed by emotions, thoughts and experience. This sounds
suspiciously like a form of disassociation from our all too human reality. The
development of inner-calm is both stabilising and sobering, resulting in
greater autonomy, but when it veers over into frosty detachment, we lose some
of the richness of life and healthy detachment can quickly form into an unhealthy
inability to connect and feel. A tell-tale sign is arrogance and aloofness,
which are usually accompanied by a clear lack of a sense of humour! This explains
why it is important to understand the need for the integrative aspect in
concentration practise, so as to avoid developing the ability to simply exclude
whatever is unpleasant or deemed undharmic from our experience.

Although
concentration and disciplined focus can be developed in any situation and
without any specific meditative ability, such as in sport or in specific types
of detailed work like watch making, surgery and cat burglary, concentration
developed through meditation is quite different and with time develops into an
integrated presence in which there is an experiential unification between the
observed and the observer. It gives rise to insight, enabling us to shed our
confusion and ignorance regarding the essential nature of our existence. Insight
is an aspect of the path similar to a forest opening, or a mountain peak in
which our perspective opens profoundly. We are able to gain greater perspective
on the human condition and such vision can be both uplifting and crushing;
either way it leads to a taste, and sometimes a morsel, of wisdom and we are
changed by it.

Initial
concentration meditation is exclusive. In focusing attention on a single object
we begin to gather together our energies and in a sense they begin to compact. The
analogy of muddy water in a cup is illustrative of how through focusing and
settling the mind, not only does the water become clearer, but the earth
element of mud settles into a grounded, compacted single mass. In allowing our
energies to settle into a unified and cohesive single whole we move away from the
habitual dissipation of energy that marks daily life for most. Initial concentration
then begins to develop clarity of mind, and consistent practice results in a
harmonizing of our energies. We become more balanced. We start to feel better in
our skin and suffer less and we begin to uncover some of those precious Four
Immeasurables of happiness, joy, equanimity and moments without suffering.

With
time, concentration practise becomes more about inclusion. As we increase our
ability to bring attention and our energies into a single sphere of experience,
we begin to dissolve the apparent boundaries between ‘I’ as a person and the
experience that is taking place. This develops into intimacy with experience
through softening of boundaries and our sense fields. We start to discover at
this point that ‘to be’ is a process and that relating to self as ‘being in
process’ brings about a very different quality of experience. Life becomes less
about moving from one position to another, less about fixing on a future goal
and attempting to move away from a fixed past and more about relating to
whatever is taking place. Being is happening right here, right now. So much of what
stops us from getting in touch with this modality is distraction and the dissipation
of attention and energy. More grossly, the internal psycho-emotional structures
that make up the edifice of self drive us to play out impulsive and reactive
habits that make up the dual natured way of being. Attraction and repulsion,
attachment and aversion, desire to be with and to have, to be without and to
avoid having, all play their part in running us in circles trying to escape
from ourselves. These patterns tend to play out as narratives that make up our
concept of who we are and of how the world is. These stories emerge in the
internal dialogue we face when sitting and meditating. Breaking through these
narratives is a key aspect of awakening insight.

This
short overview illustrates the fundamental difference between concentration
developed through long-term meditation and concentration developed in
non-meditative circumstances. Meditative concentration practise unfolds in a
practice environment in which distractions are reduced to a minimum and
specific internal environments are stimulated and strengthened. With time we
get better at aligning all aspects of our being with this simple goal of
focusing energy and attention to what is immediate. We become more present in
what is taking place and in a way more solid, more engaged and more willing to
participate in life.

Bringing in the Four
Foundations

Concentration
is not only developed as a practise on cushion as it is also honed through
practising the Four Foundations of Mindfulness off cushion. This is known as the
practice of active concentration, as opposed to static or selective concentration
practice, which takes place in formal sitting practise. The Four Foundations of
Mindfulness were explored in previous posts in this series. Viewed as a vehicle
for the development of active concentration, we choose to relate to a specific
foundation, with the most pragmatic choice being the body. Active concentration
practise can also be defined as the development of momentary concentration
involving relating to the multiplicity of phenomena in an open field of
attention: maintaining a continuous awareness of whatever arises without
clinging to anything, inside or outside. We relate to the constantly changing
screen of experience and events and we allow whatever arises to come. For most
of us, this is a lifelong practise and new levels and dimensions of inattention
tend to show up consistently. Just when you think you have nailed it, and your
attention is as sharp as a knife, life has a way of slipping a banana skin in
front of you, and tho and behold, there is more work to do, a new edge to meet.
If anything, this acts as a reminder that everything is impermanent and this
includes any fixed ideas we may have about practise results.

The
Four Foundations of Mindfulness tend to shift, to wax and wane due to changing
and shifting circumstances and the multiple roles we may inhabit throughout the
day. It can be useful to choose one of the four as a key object to ensure we
are connected into what is taking place in shifting environments. This helps
when we are busy, distracted, tired or particularly weak. As the quality of
attention and relating to that foundation builds, we naturally realise that its
exclusive nature is blocking a richer level of attention, so we simply add in
another of the three remaining foundations. This may spontaneously lead to an
inclusion of all four. If not, we can build up inclusively or focus back down to
fewer foundations as the need arises. Notions of better or worse are not
necessarily so helpful at this point. It’s more a matter of flexibility and an intelligent
response to actual circumstances. Even very advanced meditators get thrown off
and need to return to narrow focus. The basic materials of experience don’t
change however advanced you may become, you are always relating to the body,
sensations, emotions, thoughts and the immediate field of phenomena.

Careful now Ted…not to
lose your way

Whether
static or active, inclusive or exclusive, developing concentration deepens our
level of presence. At its basic level, concentration is a skill and should not
be viewed as especially mystical or spiritual, but at advanced stages of
practise, which are mostly reached through serious dedication in a retreat
setting, a practitioner can meet all sorts of mystical experiences. Concentration
practice can be pushed hard and give rise to very abstract experiences that
would traditionally be termed as deeply spiritual, or visionary. These experiences,
or states, are traditionally called Jhanas and run on a scale with the higher
levels leading to states of intense bliss and visionary potential and the
initial stages marking progressive levels of strong concentration.

Because concentration
practice leads to a temporary end in suffering, and to potential bliss, it can actually
be quite seductive and become a sort of refuge into disassociated ‘spiritual’
states. In some spiritual and religious traditions these bliss states are the
goal and are interpreted as the end of the path. In Buddhism they are not.

Many
a New-Age guru has fallen foul of being seduced into interpreting blissful
concentration states as enlightenment, as awakening and as the end of the path.
Under the guidance of an intelligent and experienced teacher, such a trap can
be avoided, but all too often practitioners either make their way on their own,
have rather poor teachers with only minimal experience of the more advanced
stages of practice, or are following a teacher or path that is unaware of the
need for further levels of practise and the development of insight beyond the
higher Jhana states. There are four/eight or nine levels of Jhana depending on
the tradition, which are generally divided into form and formless categories. These
Jhanas have led to a lot of debate in Buddhist circles and even rivalry. If you
are curious to know more, follow the links below. My only advice would be to
treat the subject lightly and avoid any fanatical interpretation.

Although
it is definitely possible for anyone dedicated enough to reach these extreme
states of pleasure, bliss and awareness through cultivating the advanced stages
of concentration, it is useful to be aware that this practise can potentially
lead to some practitioners shutting off areas of their lives and even become talented
at avoiding ethical and moral dimensions of the path. In this way sharp,
focused attention becomes a means for shielding yourself from what is
unpleasant, painful, uncomfortable, disagreeable or too much to deal with. As
the world tends to mirror our own internal cosmos to some degree, shutting off
parts of our internal environment means that we are most likely shutting off from
the same material out in the world, or at the least warping our relationship
with it. Concentration should make us more effective at relating to the whole
gamut of experience and not become a means of refuge from what we deem to be
outside of our comfort range, or nondharmic.

(Jhana state, level 10: 3rd eye detaches, eyes turn green)

Many
spiritual types use their spiritual practises and gains to shield themselves
from reality. It is fairly common in the New-Age movement, as well as among
some Hindu Advaita teachers and Neoadvaita teachers. In my opinion spirituality
worth a damn engages fully with life as it is in all of its wild and weird forms
and in all of its seemingly mundaneness and is highly suspicious of any forms
of utopian escapism. Any instruction that says all we need is to ‘be here now’
equates the path with a meaningless affirmation. Being here now is an ongoing
process of deepening, enriching, exploring, awakening, discovering, curiosity,
creativity, questioning, disappointment, frustration, joy, sadness,
understanding, contemplation, not knowing and so on and so on. Please don’t
consider the end of the path to be a happy, numbed utopian La La Land. The
quick fix solution is always tempting and there’s always a new one emerging everycouple of years and surprise, surprise there is inevitably an individual getting
very wealthy in the process. An appearance on Oprah or three, and hey presto, a
million copies sold of their latest book, public appearances follow and yet, a
few years later, poof, gone, return to minor celebrity. Reality hits and the
quick fix seeking public are on to the next happy, smiling guru selling snakeoil.

Concentration
then provides greater ability in successfully navigating the challenges of
life. It also leads to insight, which is quite different from concentration
states. Insight is the goal of Buddhism. As it accumulates it leads us to break
through illusion and ignorance. Insight is both mundane and supramundane. It
has as much to do with breaking through as it does with profound understanding.
It can regard our own personal world of experience and the greater picture of
life on this planet and the essence of the human condition. Insight in great
part means surrendering to the unknown, opening to what is outside our field of
knowledge, experience and awareness. It has as at its heart the ability to be
vulnerable. Vulnerability is seen as weakness in a dog eat dog world and yet as
an experience it implies a profound state of openness, without which, certain
forms of change and insight are simply not possible. One of the simple and most
powerful keys to ensuring that the development of concentration and meditation
in general leads to an integrated and balanced experience is inclusion. Without
guidance, this is easily ignored, perhaps even viewed as a weakness.

Last thought on the
matter

Concentration
works best when aligned with seeking insight, with questioning our experiences
and existence and finding our own answers through relating to the teachings on
our own terms. Our own burning questions, concerns and curiosity are tools that
lead us on the path and allow us to make our own way through our own experience.
The famous one-liner by the Buddha could serve us at this point, ‘Rely on
yourself and no one else’, but it doesn’t need to be the Buddha that said this,
if he ever did. It can be anyone who finally figured out that they are going to
have to try it for themselves. Although slightly flawed as a concept because navigating
life is inevitably bound up in relationships and the negotiation of meaning, it
does act a reminder to not invest our hopes and dreams and authority in
another.

Closing

I
wrote this series of blog posts for myself. This blog actually started as an
experiment in writing and in ideas. I wanted to see whether I could express my
own experience, understanding and interpretations of teachings from Buddhism
and Shamanism in a way that was coherent and clear. You will be the judge of whether
that has been successful. I am no authority on anything I have written about. In
fact, authority is a tenuous subject and is usually a social role which may or
may not warrant respect. In the 21st century, in a postmodern
reality in which meaning is multiple and ultimate truth is having a bad hair
day, we are inevitably left to our own devises. Avoiding solipsism entails a renegotiation
of roles and dedication to transparency in relationships both with teachers and
other practitioners, as well as with the practises and ideas themselves. Meaning
and relevance are also to be negotiated, especially when examining teachings
and practices that emerged in very different times and in very different
cultures. When not viewed as pure, as ultimate, they are modalities for
engaging with experience and the world. We need to be at the centre of such
examination, unafraid to question the status quo, examine and deconstruct the
sacred. If Buddhism is to survive the 21st century as a viable means
for navigating the complexities of life it will have to become a 21st
century tradition and become native to its host countries. This will entail
continued adaption and evolution, like all forms, if it is to survive. We are
active partners in this process anytime we dedicate ourselves to a Buddhist
practise, or a Buddhist ideal. I don’t know what it’s like for you to consider
the path in this way, but for me personally, it renders it much more meaningful
and much more exciting.

I
am currently writing a book that like this blog sets up a meeting between Buddhism
and Shamanism. I will likely start another series on this blog, if my wife and
son allow me, but not for a while. If you’ve enjoyed reading my posts, I’m
happy. This is added value.

I'm not an expert on the Jhanas and have not trained in them directly. They constitute specific states of awareness which are characterised initially by intensity of concentration and the level of absorption you manage to achieve into the state itself. I have experienced a great variety of intense concentration states through meditating and shamanic ceremony, but never actively sought them out or gave them too much mind. There are specific Theravada traditions which focus on developing capacity with the Jhanas, for example the Burmese tradition as taught by Pa Auk Sayadaw. The problem with actively developing the Jhanas is that it requires a lot of intense practise within a retreat setting. Some people would argue that this is not so, for example Daniel Ingram, but most experts seem to agree that it is impossible to make real progress in them without a lot of sitting. I am most interested in meditation that is integrated into daily living, family life, relationships and work. Transforming the ability to be awake within those spheres of human experience is much more attractive to me personally. So, as for whether they are worth it, it depends on your take on tradition, what your goals are in meditating, and whether you can afford to take the time necessary to go forward with the level of practise required to experience them. I imagine good guidance is required to make real progress. 'Practicing the Jhanas' by Stephen Snyder and Tina Rasmussen might be a good place to start.

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About Me

I'm a Life Coach, Core Shamanic Counsellor and meditation teacher to boot. I also teach English in Trieste, Italy. I follow a non-traditional expression of Buddhism and also run occasional events over the border from Trieste in Slovenia on Shamanism. Email me if you're curious about any of these activities.

Benvenuti (welcome)

This blog started out as an experiment. It continues to be such to this day. The opinions you will find in these pages are my own, and like all material on this Earth, are subject to change due to that hidden factor of impermanence.

This blog started out as an experiment. Writing is an art and one which I am only now starting to develop any capacity in. All of my writing constitutes a learning process in the presentation of ideas, opinions and experience. I am no expert, but I am doing my best to develop and learn from each piece I publish.

This blog started out as an experiment. I've no idea where it will end up. I explore Buddhist and Shamanic themes in this blog. Both areas which interest a fairly small percentage of Western society. Therefore this blog is quite specialist. It goes one step further by not representing any particular tradition in either of these spiritual arenas, although I have grounding in two shamanic worlds; one a path, the other an approach to counselling. My experience of Buddhism is primarily within the Tibetan and Theravada traditions.